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Zephaniah - Hope after Destruction

9/10/2024

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Tuesdays Are for the Old Testament
9/10/24

Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-Six: Zephaniah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (525-532).

    Zephaniah the prophet was born under the rule of Manasseh, between 697 and 643 B.C., at a time when faithfulness to Yahweh was often persecuted. His name means "God protects" (Lessing & Steinmann 2014, p. 525). The genealogy Zephaniah provides is extensive, giving four generations, and ties him to Hezekiah, the good king of Judea.
    Because of a change in theme from Zephaniah 1:2-3:7 to 3:8-20, form critics may assign the latter portion to a post-exilic author (Lessing & Steinmann 2014, p. 525). However, others do not consider a shift in philosophical topic and its attendant vocabulary to be a definitive indicator of the presence of a different author.
    Lessing and Steinmann see Zephaniah as an excellent example of Hebrew poetry using standard features of prophecy (Lessing & Steinmann 2014, p. 526). The outline shows significant nuance, including subtle shifts in expression.
    Zephaniah represents a resurgence of prophetic works toward the end of the 7th century B.C., after years of silence following Isaiah's work. Lessing and Steinmann consider the harsh reigns of Manasseh and Amon responsible for a silencing of prophets (Lessing & Steinmann 2014, p. 527). This time period also saw the murder of Sennacherib of Assyria and an expansion of Assyrian power throughout the region. In 623, under the reign of Josiah, the Scripture was rediscovered, leading to an extensive restoration of faithful practice in Judah. Zephaniah was the prophet to address the situation in the time of Josiah (Lessing & Steinmann 2014, p. 528).
    The coming day of the Lord, full of destruction, serves as a primary theological theme in Zephaniah (Lessing & Steinmann 2014, p. 528). God will sweep everything away in a day of doom. The image of destruction may be compared to the flood at the time of Noah, in which God judged and cleansed the world, yet did not destroy it, but rather established his covenant with all the earth (Lessing & Steinmann 2014, p. 529).
    A second important theological theme in Zephaniah is idolatry (Lessing & Steinmann 2014, p. 529). Lessing and Steinmann briefly explore the attractiveness of the cults of Baal and Asherah. As deities of rain and fertility, they were especially attractive in an area such as Judah, where the moisture is from rain rather than rivers (Lessing & Steinmann 2014, p. 530). Other Assyrian deities had also risen to prominence under the nation's cultural domination of Judah.
    The promises of restoration in Zephaniah point to the restoration found in Christ. Not only does God finish bringing calamity on the people, but he reconciles them to him and removes his wrath (Lessing & Steinmann 2014, p. 531). This reversal of fortunes by God's initiative can easily be seen as pointing us to Jesus' work. The sin of Judah and her enemies have been great. But God's day of salvation is an even greater grace.

​
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Zephaniah 3:14-20 - Lectionary for Advent 3C

12/11/2018

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12/11/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

How many times have we decided the Old Testament prophets are full of doom and gloom? We turn to something more encouraging like Romans chapter 5. In doing so, we completely miss the delight in a passage like our Old Testament reading from Zephaniah 3:14-20. I will stop writing while you look in your Table of Contents or try to find Zephaniah rather than Zechariah.

Be glad! Why? God has taken away the judgments which convicted you. And why had they convicted you? Because you were guilty. But with God in your midst, why should you fear? He has taken away your evil and will protect you in the future. This is entirely too good news for us! God’s people, even the lame, the outcast, and the oppressed, will be rescued, even if they were in trouble justly. This is the enormity of God’s love. He is the one who restores our fortunes.

This is the sovereign love of God, who takes the people who were ot his own and makes them heirs of his kingdom. And he does it, as we read in the New Testament, by giving is Son to die in our place and grant life to all who believe him. This is a message of good news. God has prepared life. Why would we hide? Let’s press on, rejoicing and trusting in the Savior.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Cleansing Anger

7/31/2018

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Tuesdays are for the Old Testament
7/31/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 36, “Zephaniah” pp. 525-532.

Zephaniah’s name means “Yahweh watches over” (Lessing 2014, 525). Lessing suggests this may have had a personal significance to the author, who lived during the years of Manasseh but who survived the rampant persecution of that time. Zehaniah’s work extends back into the reign of Hezekiah, which began in 716 B.C.

Form critics consider that Zepahniah’s statements of judgment and hope were written by different people (Lessing 2014, 525). This discounts the idea that one prophet may have several emphases. The structure of the book suggests to Lessing that there is careful authorship. It moves smoothly and carefully from Nineveh to Jerusalem (Lessing 2014, 526).

From a historical standpoint, Lessing notes that between Isaiah and Zephaniah we have no prophetic books (Lessing 2014, 527). The hostility of Manasseh and Amon (697-641) would probably account for this. During this time, alliances with Assyria placed additional pressure on Judah. The hostility of Manasseh was broken down with the reign of Josiah, who considered God’s Word more seriously. Josiah’s reforms were brought to an end in 609. Following that time, the Babylonians gained ascendancy (Lessing 2014, 528). Lessing dates Zephaniah’s prophecies in 611 or 610 (Lessing 2014, 528).

Zephaniah’s prophecies focus on a Day of Yahweh, a time of stern judgment (Lessing 2014, 528). God’s plan is to sweep away the entire world. The failures and sins of Judah include false worship and indifference. Lessing does see that God’s grace and mercy are also present in this time of God’s fury (Lessing 2014, 529). The imagery is like that of Noah’s flood, in which the world itself was not destroyed. God will deal with the idolatry of his people. There is no role for coercion in the people of God (Lessing 2014, 530).

Christ is seen in Zephaniah as God promises restoration to come. God’s people will not always be sugject to his wrath (Lessing 2014, 531). The task at hand is not only rescue from captivity. It is restoration. God’s anger does stop sin. But it also brings restoration and grace.

​
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Zephaniah 1:7-16 - Lectionary for Pentecost 24A

11/14/2017

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11/14/17
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Zephaniah was active about the time of the fall of Jerusalem to Babylon. This destruction could easily have been seen as a sign from God that his day of vengeance had come. What specific problem is Zephaniah speaking to in our reading, from 1:7-16? It’s summed up in verse 12. The people have become comfortable in an attitude that God would never actually do anything, either good or evil. For that reason we see that the people have been disruptive. Verse 7 suggests that the people have been using times of worship and sacrifice to carry on their own conversations. Verse 9 suggests that they have turned the courts of the temple into a play place. The idea of reverence toward God has vanished.

The people will, of course, know that something is wrong when the city is falling. They will realize it when all their industry shuts down, when the invaders take their goods and money, when they themselves are delivered over to captivity and the sword. But at that time it will be too late. It will be a day of darkness, gloom, and destruction.

I think the concept applies quite well to our day and age, as well as to many other times and places in world history. Many have become too comfortable with God. They see him maybe as irrelevant, possibly as powerless, certainly as antiquated and poorly understood. Rather than seeking out definitive knowledge, many have simply chosen to dismiss God entirely. He never seems to be doing anything, he won’t do anything in the future, either good or ill.

This is certainly a dangerous attitude. What if there is really one God who created and sustains everything, and who has revealed his will in very clear terms? He reserves the right to bring this calamity to a civilizatio. He’s done it before. He could certainly do it again.

What’s a wise response, then? We look to the Lord in reverence, in respect, and we acknowledge his holiness and power. We pursue the conversation he is having. We try to find out what his priorities are. And we will find that his priority is to restore people to himself, by grace, through faith. May he turn our hearts and attitudes.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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